As universidades são, no mundo, as instituições responsáveis pela formação das elites intelectuais de seus países. Logo, é missão das universidades gerar conhecimento e formar cientistas, humanistas e profissionais orientados para satisfazer às necessidades de desenvolvimento de um país e proporcionar competências sólidas aos cidadãos do mundo presente e futuro, contribuindo para a educação de cidadãos éticos, comprometidos com a construção da paz, a defesa dos direitos humanos e os valores da democracia (Corporación Participa, 2006). Nesse contexto, a presente pesquisa teve como objetivo conhecer se o Projeto de formação de profissionais com valores, atitudes e comportamentos necessários para o exercício da responsabilidade social, conseguiu desenvolver nos estudantes chilenos, de seis universidades associadas, mudanças mensuráveis nesses comportamentos, atitudes e valores, através das perspectivas teóricas de Piaget e Kohlberg. Para esses fins, se coletou a informação nas universidades associadas através dos relatórios emitidos durante e a pós a execução do Projeto. Os dados foram analisados qualitativamente mediante análises de frequência e, quantitativamente através de provas estatísticas. Os resultados mostraram que o grupo de estudantes que foi alvo da intervenção teve avanços parciais no respeito aos comportamentos, atitudes e valores associados à responsabilidade social. Observaram-se mudanças em alguns fatores ou atitudes associadas à responsabilidade social. Essas variações observadas nos mostram que sem dúvida houve uma tomada de consciência, entretanto essa tomada de consciência não se traduziu em uma responsabilidade social global mais expandida. Os elementos que explicam esses resultados são de variadas índoles, indo desde aspectos no desenho original do Projeto até o peso dos valores imperantes na sociedade contemporânea, passando pela consideração do período evolutivo que vivenciam os estudantes. Também influíram elementos da formação universitária, como o currículo, a formação dos professores, as metodologias utilizadas bem como a cultura universitária propriamente dita. Concluiu-se que é imprescindível ter uma coerência entre a cultura universitária e o sistema de valores que a responsabilidade social promove, isto é, encarnar nos processos universitários esses valores, para permitir um desenvolvimento consistente dessa dimensão da ética, de modo que a responsabilidade social seja um marco em que se produz o processo de integração do estudante universitário à sociedade e, que através dessa interação, essa dimensão ética possa ser estimulada e facilitada. É necessário também privilegiar as metodologias de ensino baseadas na cooperação, na reciprocidade e no respeito mútuo, condições que estimulam a autonomia moral e, por conseguinte, o desenvolvimento da responsabilidade social como conduta moral. Finalmente, acreditamos necessários novos trabalhos de formação em responsabilidade social que possibilitem examinar, desde outras perspectivas, as questões aqui analisadas, as questões pendentes e as novas indagações que sem dúvida surgirão em futuros trabalhos na formação moral e ética / The universities are, throughout the world, the institutions responsible for the education of the cultural and intellectual elites. Hence, their mission includes the generation of new knowledge, the formation of the next generation of scientists, intellectuals and professionals to fulfill their countries\' development necessities, to offer solid competences to the present and future citizens of their countries and the world and to pursue the development of ethical human beings, committed to peace, to the defense of the human rights and to the values of democracy (Corporación Participa, 2006). The present research starts from this context. Our main objective was to know if the project for education of social responsibility was able to develop measurable changes in the behaviors, attitudes and values associated with the exercise of social responsibility in Chilean college students from the six participating universities. The theoretical framework adopted in the analysis comes mainly from the works of Jean Piaget and Laurence Kohlberg. The data we used comes mainly from the participating universities reports issued during and after the project development and execution. This data was analyzed qualitatively, through frequency analysis, and quantitatively through statistical tests. The results show the target students achieved some enhancement in their behaviors, attitudes and values associated with the exercise of social responsibility. These observed changes show that while the students reached a new level of awareness, this new awareness was not automatically translated into an enhanced or more developed social responsibility. The elements that explain the Projects effectivity are many and of many natures. They range from design weaknesses up to the modern society prevalent moral value, including also the students development stage. The Project was also influenced by elements specific to the Chilean college environment, such as the curricula, the professors formation, the educational methodologies used and the universities culture as such. The conclusion was that its essential to strive for coherence between the university culture and the system of values promoted by the social responsibility, that is, the whole university, its members, its staff and its actions must be, at all times, informed by those values. Only this way we will allow for a solid development of this ethical dimension, turning the social responsibility into the landmark that signals the passage of the student from the university into the society. We must also promote those educational methodologies based on cooperation, reciprocity and mutual respect, methodologies that facilitate the moral autonomy of the students and allow for the development of the social responsibility as a moral conduct. Finally, we believe that both the questions analyzed and the many unanswered questions this work raised should be object of further studies and research

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / Compreender a dimensÃo Ãtico-Moral no Ãmbito da EducaÃÃo FÃsica no Ensino MÃdio, dialogando com Kohlberg, no contexto do Liceu do Conjunto Cearà (LCC), foi o objetivo desta pesquisa. Partiu-se, para isso, do estudo do desenvolvimento da moralidade, por meio dos dilemas morais, na perspectiva de Kohlberg (1992), examinando-se questÃes que permeiam a vida dos jovens do Ensino MÃdio do LCC, no contexto do ensino da EducaÃÃo FÃsica. O LCC, tradicional centro formal de educaÃÃo pÃblica do Ensino MÃdio do estado do CearÃ, foi o locus desta pesquisa, que ateve-se à ver como os jovens compreendiam moralidade, tendo por baliza as referÃncias de Kohlberg (1992). Utilizou-se, metodologicamente, da teoria e dos questionÃrios de Kohlberg (1992) frente aos dilemas morais, como ponto norteador das prÃticas vividas nesta pesquisa e eixo epistemolÃgico fundante dos procedimentos que se sucederam; neste escopo, foi experienciado tambÃm o conceito de comunidade justa, de Kohlberg, que pÃde ser elaborado mediante os Jogos Cooperativos, concluindo-se que estas perspectivas teÃrico-prÃticas podem contribuir com uma abordagem sobre cooperaÃÃo de cunho experiencial, na EducaÃÃo FÃsica Escolar (EFE). Busquei neste trabalho, tambÃm: a) identificar os nÃveis e estÃgio morais dos alunos dos alunos do ensino mÃdio, segundo a teoria de Kohlberg; b) descrever o movimento Ãtico-Moral dos alunos do ensino mÃdio diante dos jogos cooperativos, segundo a teoria de Kolhberg. A reflexÃo sobre a dimensÃo Ãtico-Moral implica uma articulaÃÃo com a dimensÃo polÃtica e com a esfera dos valores humanos na EducaÃÃo. Profundamente imbricadas, a EducaÃÃo FÃsica no ensino mÃdio e a dimensÃo Ãtico-Moral, pÃde-se ver que sÃo confluentes, em particular quando a dimensÃo do corpo se articula no Ãmbito das culturas juvenis. Viu-se, tambÃm, que os dilemas morais efetivam movimentos reflexivos importantes, balizando um trabalho com as mÃltiplas dimensÃes do ser que se educa. Foi identificaado que o LCC confere um valor ao diÃlogo da escola pÃblica do Ensino MÃdio com a vida no bairro e frente a isso, recomenda-se um aprofundamento nesse sentido. Constatou-se que o cunho experiencial das prÃticas que consideram a dimensÃo Ãtico-Moral em EducaÃÃo FÃsica traz um componente reflexivo fundamental para as culturas juvenis, aspecto que pode ser referenciado no pensamento de Kohlberg. O conceito de comunidade justa, de Kohlberg, vivido de modo prÃtico por meio dos Jogos Cooperativos na EFE, mostrou-se pertinente e potente em possibilitar condiÃÃes para o desenvolvimento Ãtico-Moral dos alunos . Ainda, conclui-se que à vÃlido reflexionar sobre dilemas morais, utilizando-se a perspectiva de Kohlberg no contexto da EducaÃÃo FÃsica, ressaltando-se o valor do carÃter eminentemente prÃtico da cooperaÃÃo, feito de modo concreto nesta abordagem, junto ao coletivos dos educandos. Observou-se que estas categorias - Corpo e CooperaÃÃo, nesse construto, dialogam com o contexto experiencial das problemÃticas juvenis sendo, portanto, uma chave fundamental para um trabalho de elaboraÃÃo Ãtico-Moral.

The goals of higher education often entail the development of students' character. Rarely, however, are these character development goals connected to the unique design and delivery of distance education programs. Additionally, the research literature that explores the character development aspects of distance education is sparse. Thus the purpose of this study is to contribute to the understanding of how character development may occur in a distance context. Taking a hermeneutic phenomenological approach, I examined instructor and student perceptions of character development in a fantasy literature independent study course. Findings indicate that students perceived development of traits and strengths in the following areas: moral character (moral desires, moral discernment, and moral courage); relational character (improved relationships, open-mindedness, the sharing of learning with others, and improved communication); spiritual character (humility, faith, hope, and charity); and performance character (self-discipline and self-directedness in learning, analytical and deep approach to learning, imagination and creativity, appreciation of literature, motivation to continue education, and self-confidence). Participants also perceived a variety of corresponding approaches, methods, factors, and influences for bringing about such character development, such as (a) the applicability of literary themes and character attributes and experiences to their lives; (b) the conversational nature of the instruction (an invitational and deep learning approach, preparation for reading and analyzing the literature, offering choices to enhance engagement and relevance, asking questions that promote analysis and personal connections with the literature, affording multiple opportunities to write, and providing timely, encouraging, and helpful feedback); (c) a trusting, respectful, and friendly relationship between the student and instructor (obtained through the instructional conversation and the instructor's personal and engaging writing style, personalizing contacts, being helpful and showing concern, and being sincere and honest); (d) the independent study context (flexibility in time and location and a more independent learning experience); and (e) the students' readiness and agency (choices, initiative, and effort). Students also perceived interrelationships among these elements. The study offers possible implications for character development in the context of distance education, as well as directions for future research.

Researchers have documented the high prevalence of crime in society and the need for programs to assist in the reduction of crime. Social cognitive and criminal lifestyle theories were the two major theoretical frameworks applied to this study due to their focus on the influence of cognitive change on behavioral modifications. A lifestyle approach in such programs reshapes criminal thoughts and transforms criminal behaviors. The efficacy of a lifestyle program in a community correctional facility outside of federal prison walls, modified to run 3 months with parolees and probationers, lacks evidenced research. Using a 2x3 between groups factorial ANCOVA, archival data, which had not previously evaluated, was used to assess whether there were any treatment or cohort differences in criminal thinking. Archival pre and posttest data from The Psychological Inventory of Criminal Thinking Styles were collected from 3 cohort groups who participated in 5 weeks of the criminality program as compared to 5 weeks of primary group programming. Pretest scores on the criminal thinking inventory were controlled to assess the presence of any posttest differences between treatment conditions and cohorts. This study's findings reported statistically significant differences in posttest scores for the criminality program as compared to the primary group program. Using study's findings, clinicians can develop programs that assist in changing an individual's worth, values, and thinking process, which may assist in building outcomes of lower recidivism rates. These lifestyle changes can promote positive social change within the social structure of offenders, the community, and society.

<p>This research was undertaken to explore teachers' perceptions and practices as mediators of morals and values. Schools have an important role to play in developing future citizens as moral beings. This is variously named citizenship education, character education, moral education, and values education.</p>

The present study treats liberal poor relief policy in Sweden between 1903 and 1918. In using institutionalist theory and Yvonne Hirdman's gender theory, along with qualitative analysis, the author interprets the motives of the actors, distilling from them both the values, attitudes and norms they themselves represented, and those they wished to communicate to the poverty-stricken through poor relief. This study shows that the liberal reformers, with the liberal, "help-to-self-help" idea as their basic ideological foundation, wanted to shape poor relief institutions so that those who came into contact with poor relief authorities would be taught to assume responsibility for their own lives. Poor relief was intended to develop the individual's will and ability to support him/herself and his/her family. Maintenance obligation was a central element here; those who neglected this obligation were therefore apprehended as criminals, and toughened regulations for neglecting the maintenance obligation were introduced into the poor relief law of 1918. Poor relief was also to be formed so that it would have a deterrent effect. Unchecked charity would be counteracted and the individual prevented from becoming dependent upon receiving welfare. This would be effected through preventive measures for the conscienious recipients, and moral education for the unruly ones. In order that the right measures be taken in each individual case, the liberal reformers advocated an individualized system of poor relief whereby poor people were judged to be either "worthy" or "unworthy", according to a moral yardstick. However, in the legislation it is apparent that the male is considered to be the norm, since it was the inability to secure gainful employment that gave one the right to receive poor relief. This employment criterion disregarded the fact that it was most often the husband who was the family provider, while the wife most often worked in the household. The poor housewife was made invisible and thus found herself relegated to a no-man's land somewhere in between the "worthy" and "unworthy" poor. The female reformers, warders and the poor women themselves lived within the confines of a gender system where the man represented the norm. However, there existed sub-systems side-by-side and on different levels of society, with class differences acting as the watershed. The progressive middle- and upper-class women and the female warders lived in a system of separation of the male and female spheres which allowed them to take the step out into the public arena — within certain boundaries — while the poor women lived in a system constructed with men foremost in mind. In conclusion, one may say that moral education was a type of social engineering intended to realize a liberal social Utopia, where all individuals would have the will and the ability to support themselves. / digitalisering@umu

published_or_final_version / Education / Master / Master of Education

<p>This research was undertaken to explore teachers' perceptions and practices as mediators of morals and values. Schools have an important role to play in developing future citizens as moral beings. This is variously named citizenship education, character education, moral education, and values education.</p>

Over the past several decades, secular schools in North America have been expected to impart moral education to students. An array of approaches, strategies, methods, and philosophical and theoretical orientations for doing so are promoted in education literature. Two, in particular, have also been politically endorsed in Ontario, Canada—character education and community service. Yet, there remains discrepancy among teachers’ practices, knowledge, awareness, and intentions. Anecdotal reports indicate that relatively few teachers provide a consistent and comprehensive moral education, and those who do, act primarily on their own initiative and at their own discretion. Previous empirical evidence suggests that teachers who are moral agents conceive of, enact, and reflect on a personally developed form of moral education, which is embedded in the moral and ethical dimensions of school and classroom life, curriculum, and pedagogy. This single-case study aims to broaden and deepen the scholarship of moral agency as moral education, by exploring the question How does a teacher, who prioritizes the moral education of students, envision, enact and reflect on that moral education. Positioning myself as a conduit, within what is often considered to be a closed-door culture of teaching, I metaphorically opened one teacher’s classroom door and exposed her practices. The result is a uniquely comprehensive and genuine portrait of moral agency, which details the use of a variety of strategies and methods for imparting morality. These include intentionally modelling moral behaviours, conduct and dispositions; fostering relationships with and among students; creating a classroom community; delivering virtues lessons and messages; encouraging discussions of a moral nature; nurturing self-discipline in students; providing opportunities for community service; and assessing students’ social and moral development. The harmonious co-existence of these strategies and methods within one classroom and one teacher’s practice; the complementary and supportive way in which the teacher makes use of them; and their independence of any particular philosophical or theoretical orientation for moral education, represent the main insights of this study. These insights suggest that moral education in a secular classroom might be more comprehensively understood and promoted as moral agency.

Over the past several decades, secular schools in North America have been expected to impart moral education to students. An array of approaches, strategies, methods, and philosophical and theoretical orientations for doing so are promoted in education literature. Two, in particular, have also been politically endorsed in Ontario, Canada—character education and community service. Yet, there remains discrepancy among teachers’ practices, knowledge, awareness, and intentions. Anecdotal reports indicate that relatively few teachers provide a consistent and comprehensive moral education, and those who do, act primarily on their own initiative and at their own discretion. Previous empirical evidence suggests that teachers who are moral agents conceive of, enact, and reflect on a personally developed form of moral education, which is embedded in the moral and ethical dimensions of school and classroom life, curriculum, and pedagogy. This single-case study aims to broaden and deepen the scholarship of moral agency as moral education, by exploring the question How does a teacher, who prioritizes the moral education of students, envision, enact and reflect on that moral education. Positioning myself as a conduit, within what is often considered to be a closed-door culture of teaching, I metaphorically opened one teacher’s classroom door and exposed her practices. The result is a uniquely comprehensive and genuine portrait of moral agency, which details the use of a variety of strategies and methods for imparting morality. These include intentionally modelling moral behaviours, conduct and dispositions; fostering relationships with and among students; creating a classroom community; delivering virtues lessons and messages; encouraging discussions of a moral nature; nurturing self-discipline in students; providing opportunities for community service; and assessing students’ social and moral development. The harmonious co-existence of these strategies and methods within one classroom and one teacher’s practice; the complementary and supportive way in which the teacher makes use of them; and their independence of any particular philosophical or theoretical orientation for moral education, represent the main insights of this study. These insights suggest that moral education in a secular classroom might be more comprehensively understood and promoted as moral agency.